this Chapter and his Gospel with saying that when the Apostles went 〈◊〉 and Preached the Lord 〈◊〉 with them and confirmed the Word with Signs following So that these were extraordinary Actions 〈◊〉 promised to the 〈◊〉 and first 〈◊〉 of the Faith of Christ. But now it is evident from the forementioned Determination of Vincentius Bishop of 〈◊〉 that in his Age they apprehended them to be like Baptism ordinary and standing Administrations in the Church and so 〈◊〉 in the Sense of the fore-cited Text introduced for an ordinary and constant Practice that which was promised by Christ for an extraordinary and miraculous Gift Christ promised his 〈◊〉 the miraculous Power of casting Devils out of Bodies possessed by them But these Fathers understood this Promise of the common Spiritual Effects of the Gospel which where it is believingly received delivers that Person from the Desusion and Dominion of the Devil under which we all naturally are being by Nature Children of Wrath and for the Declaration of this invisible Freedom and Deliverance which they all thought to be in 〈◊〉 〈◊〉 Baptism they made use of this external Sign of Exorcism just before Baptism to declare thereby that now the unclean Devil with all his Power and Tyranny was cast out of that Person who was now going in and by 〈◊〉 to be 〈◊〉 to the Service of a 〈◊〉 Master viz. of the Blessed Trinity Father Son and Holy Ghost God blessed for evermore § 3. When 〈◊〉 was 〈◊〉 then came Baptism its self and the Person being ready to be Baptized the Minister by Prayer 〈◊〉 the Water for that use because it was not any Water but only that Water as Sedatus Bishop of Turbo writes which is sanctified in the Church by the Prayers of the Minister that 〈◊〉 away Sin It is true indeed as Tertullian writes That any Waters 〈◊〉 Sacramentum sanctificationis consequuntur 〈◊〉 〈◊〉 supervenit 〈◊〉 statim 〈◊〉 de Coelis Baptism p. 598. may be applyed to that use but then God must be first Invocated and then the Holy Ghost presently comes down from Heaven moves upon them and 〈◊〉 them 〈◊〉 saith Cyprian The Water must be first 〈◊〉 and sanctified by the Priest that by its washing it may wash away the Sins of Man that is Baptized § 4. The Water being Consecrated the Person was then Baptized in the Name of the Father of the Son and of the Holy Ghost So writes Justin 〈◊〉 They are baptized in the Name of God the Father Lord of all and of our Saviour Jesus Christ and of the Holy Ghost For as Clemens 〈◊〉 says The baptized Person by this Dedication to the Blessed Trinity is delivered from the corrupt Trinity viz. The Devil the World and the Flesh and is now Sealed by the Father Son and Holy Ghost This Baptizing in the Name of Trinity Origen terms The Invocation of the Adorable Trinity § 5. As for the 〈◊〉 of Water employed in Baptism that is whether they 〈◊〉 or dipped to me it seems evident that their 〈◊〉 Custom was 〈◊〉 〈◊〉 or dip the whole Body When St. Barnabas describes a baptized Person by his going down into the Water We go down saith he into the Water full of Sin and Filth but we ascend with Fruit and Benefit in our Hearts And so Tertullian represents baptized Persons as entred into the Water And as let down into the Water And Justin Martyr describes the same by being washed in Water and calls the place where they are baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a washing-place or a Bath whence 〈◊〉 〈◊〉 against the Baptism of Hereticks condemns it as carnal and as being upon that account no 〈◊〉 different from the Baptism or washing of the Jews which they used as a common and ordinary Bath to wash away the 〈◊〉 of their Bodies § 6. But though Immersion was their usual Custom yet Perfusion or Sprinkling was not accounted unlawful but in cases of necessity that was used as in Clinic Baptism which was when sick Persons whose Deaths they apprehended were Baptized in their Beds as 〈◊〉 being sick and 〈◊〉 Death as was 〈◊〉 was Baptized in his 〈◊〉 〈◊〉 Perfusion or Pouring on of Water It is true indeed this Baptism was not generally esteemed as perfect as the more solemn Baptism for which Reason it was a Custom in some Churches not to advance any to Clerical Orders who had been 〈◊〉 Baptized an Instance whereof we have in the Church of Rome where the Ordination of Novatian to be a Presbyter was opposed by all the Clergy and by many of the 〈◊〉 as unlawful because of his Clinic Perfusion But yet that they held it not altogether or absolutely unlawful to be done appears from that on the Intreaties of the Bishop they consented that he should be ordained as he accordingly was And Cyprian in a set Discourse on this Subject declares that he thought this Baptism to be as perfect and 〈◊〉 as that done more solemnly by Immersion for when one Magnus writ to him 〈◊〉 his Opinion whether those were 〈◊〉 baptized who through their 〈◊〉 were 〈◊〉 〈◊〉 but only perfused or aspers'd he 〈◊〉 Nos quantum concipit mediocritas nostra 〈◊〉 in nullo mutilari 〈◊〉 posse divina beneficia nec minus aliquid illic posse contingere ubi plena tota 〈◊〉 dantis sumentis accipitur quod de divinis muneribus hauritur Neque enim sic in Sacramento Salutari delictorum contagia ut in lavacro carnali seculari 〈◊〉 cutis corporis 〈◊〉 ut aphronitris 〈◊〉 quoque adjumentis Solio Piscina opus fit quibus ablui mundari corpusculum 〈◊〉 Aliter pectus credentis abluitur aliter mens hominis per fidei merita mundatur In Sacramentis 〈◊〉 necessitate cogente Deo indulgentiam suam 〈◊〉 totum 〈◊〉 〈◊〉 Divina compendia Nec quemquam movere debet quod 〈◊〉 〈◊〉 persundi videantur aegri cum gratiam dominicam 〈◊〉 quando 〈◊〉 〈◊〉 per Ezechielem 〈◊〉 〈◊〉 〈◊〉 aspergam super vos aquam 〈◊〉 mundabi mini ab omnibus 〈◊〉 〈◊〉 ab omnibus 〈◊〉 〈◊〉 vos dabo vobis cor novum Spiritum novum dabo in vobis Item in Numeris homo qui 〈◊〉 immundus usque ad 〈◊〉 hic 〈◊〉 dietertio die septimo mundus erit si 〈◊〉 non suerit purificatus die tertio die septimo non erit mundus exterminabitur anima illa de Israel quoniam aqua aspersionis non est super eum sparsa Et iterum locutus est Dominus ad Moysen dicens accipe 〈◊〉 de 〈◊〉 〈◊〉 Israel 〈◊〉 〈◊〉 ita 〈◊〉 〈◊〉 purificationem 〈◊〉 〈◊〉 〈◊〉 aqua purificationis iterum aqua aspersionis purificatio est Unde 〈◊〉 〈◊〉 quoque aquae 〈◊〉 〈◊〉 lavacri obtinere quando haec in ecclesia 〈◊〉 ubi sit dantis accipientis 〈◊〉 integra stare omnia
Ordained to their Office by Prayer and Imposition of Hands § 5. But as for the Ordination of Presbyters I shall more distinctly and largely treat of the Manner and Form thereof which seems to be as follows Whosoever desired to be admitted into this Sacred Office he first proposed himself to the Presbytery of the Parish where he dwelled and was to be Ordained desiring their Consent to his designed Intention praying them to confer upon him those Holy Orders which he craved Now we may suppose his Petition was to the whole Presbytery because a Bishop alone could not give those Holy Orders as is most evident from Cyprian who assures us that all Clerical Ordinations were performed by the Common Counsel of the whole Prebytery And therefore when upon a most urgent and necessary occasion he had been forced to ordain one but a Lector without the Advice and Consent of his Presbytery which one would be apt to think was no great Usurpation he takes great pains Ep. 24. p. 55. to justifie and excuse himself for so doing § 6. Upon this Application of the Candidate for the Ministry the Presbytery took it into their Consideration debated his Petition in their Common Council and proceeded to examine whether he had those Endowments and Qualifications which were requisite for that Sacred Office What those Gifts and Qualifications were touching which he was examined may be reduced to these Four Heads his Age his Condition in the World his Conversation and his Understanding As for his Age It was necessary for him to have lived some time in the World to have been of a ripe and mature Age for they ordained no Novices or young Striplings That was the Practice of the Hereticks whom Tertullian jeers and upbraids with Ordaining Raw and Vnexperienced Clerks But as for the Orthodox they took care to confer Orders on none but on such as were well stricken in years observing herein the Apostolick Canon in 1 Tim. 3. 6. Not a Novice lest being lifted up with Pride he fall into the Condemnation of the Devil But yet if any young Man was endued with extraordinary Grace and Ability the fewness of his Years was no Obstacle to his Promotion that being superseded by the Greatness of his Merit as we find in the case of Aurelius in Cyprian who tho' young in years yet for his eminent Courage and Excellency was graced with Ecclesiastical Orders And such an one I suppose was the Bishop of Magnesia in the times of Ignatius which gave occasion to that Exhortation to the People of that Diocese not to despise their Bishop's Age but to yield him all due Respect and Reverence § 7. As for his Condition in the World he was not to be entangled with any mundane Affairs but to be free from all secular Employments and at perfect Liberty to apply himself wholly to the Duties of his Office and Function This also was founded on that other Apostolick Canon in 2 Tim. 2. 4. No man that warreth entangleth himself with the affairs of this life that 〈◊〉 may please him who hath chosen him to be a Soldier Which Words saith Cyprian if spoken of all How much more ought not they to be entangled with Secular Troubles and Snares who being busied in Divine and Spiritual things cannot leave the Church to mind earthly and worldly actions Which Religious Ordination as he goes on to write was emblematiz'd by the Levites under the Law for when the Land was divided and possessions were given to eleven Tribes the Levites who waited upon the Temple and Altar and the Sacred Offices thereof had no share in that Division but the others till'd the ground whilst they only worshipped God and received Tenths of the others Encrease for their Food and Sustenance all which hapned by the Divine Authority and Dispensation 〈◊〉 〈◊〉 who waited on Divine Employments should not be withdrawn therefrom or be forced either to think of or to do any Secular Affairs Which fashion as he there continues to write is now observed by the Clergy that those who are promoted to Clerical Ordinations should not be impeded in their Divine Administrations or iucumbred with secular Concerns and Affairs but as Tenths receiving Subscriptions from the Brethren depart not from the Altar and Sacrifices but night and day attend on Spiritual and Heavenly Ministrations These words were spoken on the occasion of a certain Bishop called Geminius Victor who at his Death made a certain Presbyter called Geminius Faustinus Trustee of his last Will and Testament which Trust Cyprian condemns as void and null Because a Synod had before decreed that no Clergyman should be a Trustee for this Reason because those who were in Holy Orders ought only to attend upon the Altar and its Sacrifices and to give themselves wholly to Prayer and Supplication It was a Blot in the Hereticks Ordinations that they Ordained such as were involved in the World and embarass'd with Carnal and Secular Concerns § 8. As for the Conversation of the 〈◊〉 to be Ordained he was to be humble and meek of an unspotted and exemplary Life So says Cyprian In all Ordinations we ought to choose Men of an unspotted Integrity who worthily and holily offering up Sacrifices to God may be heard in those Prayers which they make for the safety of their Flock For it is written God heareth not a Sinner but if any one be a Worshipper of him and doth his Will him he heareth Wherefore before they were Ordained they were proposed to the People for their Testimony and Attestation of their holy Life and Conversation But of this we shall speak more in another place Only it may not be improper to remember here that this is also an Apostolick Canon in 〈◊〉 Tim. 3. 2 3 7. A Bishop then must be Blameless the Husband of one Wife vigilant sober of good Behaviour given to hospitality apt to teach not given to Wine no Striker not guilty of filthy Lucre but Patient not a Brawler not Covetous Moreover he must have a good report of them which are without lest he fall into Reproach and the snare of the Devil § 9. As for the understanding of the Person to be Ordained he was to be of a good Capacity fit and able duly to teach others This is also another of the Apostolick Canons in 2 Tim. 2. 15. Study to shew thy self approved unto God a Workman that needeth not to be ashamed rightly dividing the Word of Truth And in 1 Tim. 3. 2. A Bishop must be apt to teach which implies an Ability of teaching and a 〈◊〉 of rightly understanding apprehending and applying the Word of God to which end Humane Learning was so conducive as that Origen pleads not only for its usefulness but also for its necessity especially for that part of it which we call Logick to find out the true Sense and Meaning of the Scripture as appears from this following Digression which
Sin to worship kneeling which custom we also observe from Easter to Whitsontide § 8. The Elements being thus blessed distributed and received they afterwards sung an Hymn or Psalm to the Praise and Glory of God as Tertullian writes Then every one sings an Hymn to God either of his own Composition or out of the Holy Scriptures Then followed for a Conclusion a Prayer of Thanksgiving to God Almighty for his inestimable Grace and Mercy as the same Tertullian saith Prayer concludes this Feast To which was subjoined a Collection for the Poor When as Justin Martyr reports Every one that was able and willing gave according to his Ability and that that was gathered was committed to the care of the Bishop who relieved therewith the Orphans and Widows the Sick and Distressed Prisoners Travellers Strangers and in a Word all that had need thereof CHAP. VII § 1. Of the Circumstances of Publick Worship § 2. Of the Place thereof In Times of Peace fixed Places for that end metonymically called Churches § 3. How those Churches were built § 4. No Holiness in those Places § 5. Of the Time of Publick Worship § 6. The First Day of the Week an usual Time § 7. Celebrated with Joyfulness esteemed holy and spent in an holy manner § 8. Their Reasons for the Observation of this Day § 9. The usual Title of this Day The Lord's Day § 10. Sometimes called Sunday but never the Sabbath-Day § 11. Saturday another Time of Publick Worship § 1. HItherto I have spoken of the several particular Acts of the Publick Worship of the Ancients I now come according to my propounded Order to enquire into the necessary Circumstances thereof By which I mean such things as are inseparable from all humane Actions as Place and Time Habit and Gesture As for Habit as much of that as is Controverted I have spoken to already in that Chapter where I discoursed of the Ministers Habit in Prayer And as for Gesture I have already treated of Worshipping towards the East And of their Posture at the Reception of the Lord's Supper There is nothing more disputed with reference thereunto besides the bowing at the Name of Jesus and the worshipping towards the Communion Table but both these being introduced after my prescribed time viz. above three hundred years after Christ I shall say nothing to them but pass on to the Discussing of the two remaining Circumstances of Publick Worship viz. Place and Time § 2. First As for Place This all will readily grant to be a necessary Circumstance of Divine Worship for if we serve God it is impossible but that it must be in one place or other Now one Query with respect hereunto may be Whether the Primitive Christians had determined fixed Places for their Publick Worship Unto which I answer That usually they had though it is true indeed that in times of Persecution or when their Circumstances would not permit them to have one usual sixed Place they met where-ever they could in Fields Deserts Ships or Inns Yet in times of Peace and Serenity they chose the most setled convenient Place that they could get for the Performance of their Solemn Services which place by a Metonymy they called the Church Thus at Rome the place where the Christians met and chose Fabian for their Bishop was the Church At Antioch Paulus Samosasatenus Bishop thereof ordered certain Women to sing Psalms to his Praise in the midst of the Church At Carthage the Baptized Persons renounced the Devil and all his Works in the Church And thus Fertullian very frequently calls their definite places for Divine Worship Churches § 3. As for the Form of these Churches or the Fashion of their Building I find this Description of them in Tertullian The House of our Dove like Religion is simple built on high and in open View respecting the Light as the Figure of the Holy Spirit and the East as the representation of Christ. The meaning whereofis that their Churches were erected on high and open places and made very light and shining in imitation of the Holy Ghost's Descent upon the Apostles at the Day of Pentecost who came down with Fire or Light upon them and that they were built towards the East in resemblance of Christ whom they apprehended in Scripture to be called the East concerning which Title and the reason thereof I have already discoursed in that Head concerning praying towards the East unto which place to avoid repetition I refer the Reader § 4. But tho' they had these fixed Places or Churches for Conveniency and Decency yet they did not imagin any such Sanctity or Holiness to be in them as to recommend or make more acceptable those Services that were discharged therein than if they had been performed elsewhere for as Clemens Alexandrinus writes Every place is in Truth holy where we receive any knowledge of God And as Justin Martyr saith Through Jesus Christ we are now all become Priests to God who hath promised to accept our Sacrifices in every or in any part of the World And therefore in times of Persecution or such like Emergencies they scrupled not to meet in other places but where-ever they could securely joyn together in their Religious Services there they met though it were in Fields Deserts Ships Inns or Prisons as was the Case and Practice of Dionysius Bishop of Alexandria So that the Primitive practice and Opinion with respect to this Circumstance of Place was That if the State of their Affairs would permit them they had fixed Places for their Publick Worship call'd Churches which they set apart to that use for Conveniency and Decencies sake but not attributing unto them any such Holiness as thereby to sanctifie those Services that were performed in them I know nothing more with respect to Place that requires our Consideration I shall therefore now proceed to enquire into the Time of Publick Worship under which will be comprehended the Primitive Fasts and Feasts § 5. Time is as necessary a Circumstance to Religious Worship as Place for whilst we are in this World we cannot serve God at all times but must have some determinate time to serve him in That God's People therefore under the Law might not be left at an uncertainty when to serve him it pleased the Almighty to institute the Sabbath the Passover and other Feasts at which times they were to congregate and assemble together to give unto God the Glory due unto his Name And for the same end under the Evangelical Administration there are particular Days and Seasons appointed for the Publick and Solemn Worship of the Glorious and Eternal Lord according to the Sayings of Clemens Romanus God hath required us to serve him in the appointed times and seasons For which Reason we ought to serve him at those determinated times That so worshipping him at those Commanded Seasons we may be blessed and accepted by